A Criminal as Congregation Member 131
bers; and b) if they died suddenly, on the assumption that they had actually repented just before their death.
Clearly the community does not need to distance itself from this murderer in order to demonstrate abhorrence of his crime. We might, therefore, exclude this individual from mem bership in order to punish him, but it is doubtful whether this would be an effective tool. We might rather say that given the conditions of modern Jewish life in which a large percentage of individuals remains unaffiliated, we should encourage the affiliation of all Jews with the hope that those who are criminals or on the borderline of legality may be moved toward an ethical and moral life. We would make an exception only for individuals who represent a clear danger to the Jewish community(like Messianic Jews, certain political offenders, etc.). This particular individual can, of course, not attend synagogue services but the fact that he continues to be informed of congregational activities and receives the regular mailings may prompt him in a positive direction.
As an individual who is a criminal and has been convicted, he should be denied all special rights and privileges. He can not claim any of the honors or privileges normally accorded to a member of the congregation(Shulhan Arukh Orah Hayim 153.21 and commentaries; Toldot Adam Vehavah 23.1). This would include those privileges normally associated with his status as a father, he may, for example, be excluded from participation in any rites or services connected with his children. His name need not appear in the published directory of the congregation. As we normally exclude members who may be somewhat in arrears in dues payment, we may certainly exclude a member who has committed a serious offense.
This individual should be retained as a member of the congregation with the hope that he will ultimately repent and change his attitude. He may, however, be excluded from all privileges and honors normally due to members of the congregation.